Jeremiah 4:22

Jer 4:22 For my people [is] foolish, they have not known me; they [are] sottish children, and they have none understanding: they [are] wise to do evil, but to do good they have no knowledge.

Ver. 22. For my people is foolish, they have not known me.] To know and to worship God aright, is the only true wisdom, saith Lactantius. {a}

They are wise to do evil, but to do good they have no knowledge.] In terrenis lyncei, in caelestibus talpae. Wise the wicked are in their generation, subtle and sly; but so is the serpent, or the fox. The swine that wandereth can make better shift to get home than the sheep can to the fold. They have received "the spirit of this world"; {1Co 2:12} the devil also worketh effectually in them, as a smith in his forge. {Eph 2:2} Hence they are "wise to do evil." Elymas was a sorcerer, subtle fellow, but the devil’s child, and so the more dangerous. {Act 13:10} Magnum ingenium et magna tentatio, saith Vincentius Lirinensis, concerning Origen, who had a great wit, but proved a great scandal to the Church. The devil covets to be adorned by thee, said Augustine to one that was wittily wicked. Surely as jet gathereth dross and refuse things to itself, but lets go gold and precious things; so do the world’s wizards.

{a} Lib. iii. cap. 30.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Their wisdom and policy tend to their own destruction and pulleth them from God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.

wise . . . evil . . . to do good . . . no knowledge--reversing the rule (Rom 16:19) "wise unto . . . good, simple concerning evil."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Prophet again teaches us, that the cause of these evils arose from the people themselves, and was to be found in them, so that they could not transfer it to anybody else. Hence he says, My people are foolish. He speaks here in the person of God; for it immediately follows, Me have they not known: this could not have been said by Jeremiah. God then complains here of the folly of his people; whom he so calls, not by way of honor, but that he might double their reproach; for nothing could have been more disgraceful than that the people, whom God had chosen as his peculiar inheritance, should be thus demented: for why had God chosen the seed of Abraham as his adopted children, but that they might be as lamps, carrying through the world the light of salvation?

“What people in the world, “says Moses, “are so noble, who have gods so near them?” He says also, “This is thy knowledge and wisdom.” (Deuteronomy 4:6, 7.)

God then shews here that it was a monstrous thing, which all should regard with abhorrence, that his people should be foolish; as though he had said, “Can it be that a people whom I have chosen for myself, and with whom I have deposited the covenant of eternal salvation, whom I have instructed by my word — that this people should so madly ruin themselves?”

The people, then, are foolish, because they have not known me. He here expresses what was the cause of the foolishness or blindness of the people, even because they did not know God; for the knowledge of him is true wisdom. Now God thus shews that the madness of the people was inexcusable. How so? because he had made himself so familiarly known to them, that the Israelites had no occasion to ask, as Moses says, Who shall ascend into heaven, or who shall descend into the deep? for the word was set before them. (Deuteronomy 30:12-14.) As, then, God had so kindly manifested himself to the Jews, he justly complains that he was not known by them.

There are then here two things to be noticed; first, the kind of madness that is here mentioned, — the people did not know God. And we hence learn that then only are we wise when we fear God, and that we are always mad and senseless when we regard him not. This is one thing. Secondly, we must know that no excuse of ignorance or mistake was allowed to that people, for God had made himself known to them. And this may be applied to us: God will justly upbraid us at the last day, that we have been foolish and mad, if we are without the knowledge of him; for we have the means, as I have said, of knowing him; and there is no excuse that we can plead for our ignorance, since God has not spoken to us in an obscure manner. God in these words accused the Jews of ingratitude, and of deliberate wickedness, because they knew him not. But since God has at this day made himself more fully known to us, it is, as I have said, a heavier condemnation to us, and our punishment will thus be doubled, if we know not God, who is so kind to us, and deals with us so graciously.

Then he adds, that they were foolish children, and not intelligent. The antithesis in Hebrew is more emphatical than in Greek and Latin; for to say, “He is foolish, and not wise, “would be in Greek and Latin frigid, as the last clause would be weaker than the former. But in Hebrew it is different; for in this way is conveyed the idea, that they were so foolish that not even the least portion of a sound mind remained in them. Even those who are foolish and senseless do yet retain some knowledge, however small it may be: hence they say, that the foolish often speak what is suitable. But the Prophet means another thing, — that the Jews were not only senseless and stupid, but that they were so destitute of all knowledge, that they were like stones or brute animals, and that they had not a particle of sound mind or of rational knowledge remaining in them. The rest we shall defer to another time.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) For my people is foolish.—Jehovah answers the prophet’s question. The misery comes to punish the folly and sottishness of the people. It shall last as long as they last, or till it has accomplished its work of chastisement.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. know] have regard to. Cp. Isa_1:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For my people is foolish,.... This, as Kimchi says, is the answer of the Lord to the prophet; for not the prophet says this, but the Lord to the prophet, giving a reason why this sore destruction came upon the people of the Jews, and so reconciling his mind to the providence; seeing those whom he had chosen to be his people, above all people upon the face of the earth, and who professed themselves to be his people, had acted such a foolish part as they had done, in backsliding from him, revolting from his ways and worship, rebelling against him, and in committing such gross idolatries as they had been guilty of. So a people may be a professing people, and yet a foolish one; there are foolish professors of religion; such who take up a profession foolishly, without an experience of the grace of God; without any true faith in Christ; without having on the wedding garment of his righteousness; without laying it upon a good foundation; and without considering the cost and charge of a profession, and the difficulties and troubles attending it; and such are they who foolishly trust in it, when they have taken it up; and hold it foolishly, very remissly, and in a wavering manner; and who walk not agreeably to it, and at last foolishly drop it:

they have not known me; men may be the people of God by profession, and yet not know him; not know him so as to glorify him; not know him as their God, truly and experimentally; not know him in Christ, and have communion with him through him; not know the Lord Christ himself, the worth, glory, and excellency of him; their need of him; of his blood to cleanse them from sin; of his righteousness to justify them; of his sacrifice to atone for them; and of his fulness to supply their need; nor know the way of life, peace, and salvation by him, or at most only notionally, not experimentally; whereas the only true wisdom is to know Christ, and God in him; this is real and solid knowledge; it is science truly so called; it is delightful and satisfactory; it is useful and profitable, and is what issues in eternal life; and let men know what they will else, if they know not the Lord, they are "sottish children"; they are children indeed in understanding; and though they may be the children of God by profession, they are not the true and genuine children of God, since they know neither the Father nor the Son:

and they have no understanding; though they are not without a natural understanding, or an understanding of things natural and civil, yet they have no spiritual understanding, or an understanding of spiritual things; and at best only in a speculative, and not in an experimental way and manner:

they are wise to do evil; cunning inventors of evil things, crafty schemers that way, may be full of all wicked subtlety, and expert at over reaching and defrauding their brethren; when professors of religion especially ought to be wise unto that which is good, and simple concerning evil, Rom 16:19,

but to do good they have no knowledge; to do good, or to do a good thing well, is to do it according to the revealed will of God, from a principle of love to him, in the exercise of faith upon him, in the name and strength of Christ, and with a view to the glory of God; to do good in this sense, and in such a way and manner, carnal men and carnal professors have no knowledge, no practical knowledge; they have no inclination to it, but the reverse; nor do they, nor can they, perform it: if they had a knowledge how to do it, or a power to perform it, there would have been, in one age or another, some, more or fewer, that would have done it; but there is none of all Adam's descendants that does good, no, not one, Rom 3:9, the grace of God is absolutely necessary to the right doing of a good work, and the knowledge of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Me, practically. They have not honoured me as they ought. (Calmet) --- If they were indeed devoid of sense, they would be excused. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For my people is foolish: though God show them here that the cause of all these calamities is their folly, Jer 2:17,19; Psa 38:3,5, yet he owns them for his people, Jer 2:11,31,32.

They have not known me; which is indeed the only true wisdom; they have not studied my disposition or mildness toward them; they are so sottish, that they have neither regarded my counsels nor threats, but utterly stupid; they know not what is for their own good, have no understanding.

They have no knowledge, i.e. their knowledge is as bad or worse than none, it is very ill employed in doing evil, only witty here, crafty and subtle. See 2Sa 13:3. But how to do any good they know not, Jer 9:3; Luk 16:8; this the apostle dehorts from, 1Co 14:20.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. My people… foolish — The answer to the question in the preceding verse. The statement substantially implies — This trouble is not fortuitous, neither is it unjust, but has come from Israel’s wickedness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For my people is foolish. The Lord gives no direct answer to the complaining question in ver. 21. He simply states the moral ground for Judah"s calamity, and implies that this will last so long as the people continue to be "foolish," i.e. virtual deniers of the true God.

The folly of misdirected wisdom.

I WICKEDNESS IS FOLLY. The fool," according to Scripture, is both morally corrupt and intellectually imbecile. (e.g. Psa_107:17) There is a truth underlying the saying of Socrates, that "Virtue is knowledge, and vice is ignorance." It is apparent, indeed, that men may have an intellectual conception of the right while they do wrong, as also that good men may fall into error. But, on the other hand:

1. We cannot progress in goodness till we discern the way; we must know God to love him, recognize the good to choose it.

2. Immorality deadens the faculty of spiritual intuition; purity purges the vision of the soul.

3. Wisdom is not mere intelligence, but applied intelligence, practical intelligence. It is not perfected till it is practiced. He who knows the good is not wise until he does it; and he who does right from instinct, habit, or mere inclination is not really performing a moral action. An action is moral when it is performed with an intelligent regard to principle, i.e. when it is under the direction of spiritual wisdom.

II THE FOLLY OF WICKEDNESS MAY BE ASSOCIATED WITH MISDIRECTED WISDOM. The "fool" in spiritual things may be a worldly wise man and clever in the execution of wickedness. Ironical as is the language of the text, it may often find a literal application. Shrewd business men may be spiritually blind. Men who are wakeful and eager in material concerns become dull and listless when they touch higher interests. This may be explained by two considerations.

1. We develop most wisdom in regard to those things which interest us most. Interest rouses attention, quickens perception, excites inquiry, stimulates intellectual activity; while lack of interest leaves the mind in a slumberous condition, working at half-power. If we feel no interest in goodness, we shall be dull and foolish in regard to it.

2. Spiritual wisdom depends upon a spiritual tone of mind. The greatest intelligence is not capable of detecting subtle harmonies and discords if it is not accompanied by "an ear for music." The cold intellect, which is but a huge calculating-machine, has not the fitting powers of perception for discerning spiritual truth. This requires a spiritual sympathy. (1Co_2:14) Therefore

(1) let the man of conscious intellectual power beware of the danger of assuming to judge spiritual questions before he has acquired the requisite spiritual qualification; and

(2) let us all beware of attaching too much weight to the religious motives of people who may be able business men, clever literary critics, and even profound students of science, and yet in moral regions "blind leaders of the blind.

III MISDIRECTED WISDOM IS THE HEIGHT OF FOLLY. The very ability, misapplied, witnesses for the foolishness which permitted so gross a mistake. These people who are "wise to do evil" are on the whole "foolish," "sottish," and "have no understanding." The man who is prudent enough to exercise forethought for this life only enhances his folly in having none for the future life. (Luk_12:16-21) He who knows much of worldly things is convicted of grossest darkness in not knowing God. The born fool is excused by his misfortune of nature. But how foolish for the man who shows himself capable of wisdom to neglect the highest wisdom! Note, in conclusion,

(1) the common mistake of honoring men for their intellectual ability rather than for their moral character;

(2) the error of those who pride themselves in "knowing the world,"* while they are ignorant of God; (Rom_16:19) and

(3) the need to turn from intellectual pride to childlike trust for the source of true wisdom. (Mat_11:25)

The wisdom of this world.

That there is such a thing we may well believe, for Christ himself noticed and commended it: "The children of this world are wiser in their generation than the children of light." Within a certain range it is often seen to the disadvantage of the "wisdom that is from above.

I IT IS GREAT IN QUESTIONS OF MEANS, METHODS, AND POLICY. Attention is directed to these continually. A certain pride is exhibited in skill and power of manipulation. There is something very attractive to a certain order of mind in the opportunities the world affords for maneuver, dexterity, intrigue. The world prizes and encourages cleverness in practical, external matters. It can even appreciate the business qualities and the reliable character of Christians, when their inspiring principle is utterly ignored or intensely disliked. How much has the Church of today to learn of the world in merely practical concerns, knowledge of human nature, and adaptation of herself to her surroundings!

II IT IS MARKED BY:

1. Dislike to what is worthy and good. Disillusion from worldly dreams may coexist with this. But men without lofty ideals cannot be happy or satisfied.

2. Heedlessness as to the impending judgments of God and the eternal future.

3. Consciousness of worthlessness and uselessness of its own efforts. M.

Those who are wise to do evil.

This description of "my people" has a curious resemblance to the exhortation of our Lord when he told his friends to be wise as serpents and harmless as doves. These people, according to Jeremiah"s observation, had all the wisdom of the serpent, but it was for serpentine purposes. And the worst of it was that they hurt themselves the most. Note

I THE REFERENCE TO MAN"S GREAT POWERS. Even in his headlong, infatuated descent to ruin, the great powers are manifest. It is the very perversion and ruin of what is so noble in its original constitution that helps to give one an insight, deep even though melancholy, into all that makes up the nobility. A temple in ruins fills one with thoughts which could never be excited by looking at a dilapidated shed. Jeremiah looks upon Jerusalem and the men who are leaders there (ver. 9), and their great human faculties cannot he concealed from him. When man sinks into sin, this does not destroy the great human powers; it simply distorts their operation. We look at men as they are, and whatever the sad reflections coming into our minds, we still see the supremacy in terrestrial creation, the power to adapt means to ends, and all that strength and suppleness of intellect which are so much more than the greatest strength of a brute.

II THESE GREAT POWERS MUST BE USED. The human intellect cannot be left to lie like a dead sword in the scabbard. In one sense the intellect is but an instrument. having in itself no character either for good or evil, any more than a piece of machinery. Everything depends on the disposition and intents of the man using it. But then the intellect, instrumental as it is, is not a mere instrument, but has a living connection with the rest of human nature. It must act, with more or less energy, according to the individuality of its possessor. These faculties must be used, if not for good, then for evil. History abounds in instances of wicked and selfish men who have achieved their mischievous ends by that very intellectual force which was given for something very different. Hence the importance of early training and direction, so far as one will can alter the course of another. Every individual whose faculties are diverted from good purposes is so much gain to the powers of evil. There is no neutral ground to which to retire. To go out of the one path is to go into the other. This was the sad thought that, even while Jerusalem was going down, lower, lower, towards the hour of its capture and desolation, there were yet in it many men who had the power, if only their hearts had been fight, to do much towards saving and blessing their country. But all their thoughts, their utmost acuteness of mind, were given to build and enrich self. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.